DOCSLIB.ORG

05-2018 Dbobenchain

Total Page：16

File Type：pdf, Size：1020Kb

Download full-text PDF Read full-text

Load more

DIANE BURDETTE OBENCHAIN Major Fields: Christian Engagement with People of Other Faith; Christian Mission and World Christianity; Comparative History of Global Religion; Chinese traditions: Confucian, Daoist, Buddhist; Chinese Christianity; Methods in the Study of Religion Other Specializations: Japanese Shinto, Buddhism, Confucianism, Christianity Traditions of West, South, and Southeast Asia: Muslim, Hindu, Buddhist, Christian The History of the Academic Study of Religion in the West Present Position: Director of the China Initiative, Fuller Theological Seminary Professor of Religion, School of Intercultural Studies, Fuller Theological Seminary Previous Positions: Full Professor with tenure, Religious Studies, Calvin College, Grand Rapids, MI, USA (January 31, 2005 to June 30, 2014) Visiting Professor, Religious Studies, Fudan University, Shanghai (Fall 2004) Visiting Prof., Dept. of Phil. and Religious Studies, Zhejiang University (Spring 2004) Visiting Scholar, Yale Divinity School (January 2003- January 2004) Fellow, The Caspersen School of Graduate Studies, Drew University (2001 -- present) Consultant for the United Board for Christian Higher Education in Asia (1995-2005) Visiting Professor, Dept. of Phil. and Religious Studies, Peking University (1988-2003) Tenured, Associate Professor of Religion, Kenyon College 1988-1993 Assistant Professor of Religion at Kenyon College 1980-1988 EDUCATION Ph.D. Harvard University, 1984 Comparative History of Religion (Specialization: Confucianism) M.A. Stanford University, 1974 East Asian Studies (Specialization: Chinese Linguistics and Philosophy) M.A. Stanford University, 1972 Philosophy of Education (Specialization: Chinese Philosophy) B.A. Drew University, 1970 Religion, Summa Cum Laude, Honors in Religion Stanford Inter-University Program for Chinese Language Study in Taipei, 1973-74 PROFESSIONAL EXPERIENCE Fuller Theological Seminary (present) Director of the China Initiative Professor Religion, School of Intercultural Studies (SIS) Calvin College 2005- 2014 Full Professor of Religious Studies Christian Engagement with People of Other Faith (World Religions) Introduction to Mission Upper level courses: 1) Chinese Thought and Culture; 2) Islam, 3) Confucianism, 4) Buddhism, 5) Hinduism Methods in the Academic Study of Religion Calvin Theological Seminary Adjunct Professor; Loving Your Muslim Neighbor Christian Engagement with People of Other Faith (with Prof. J. Bolt) Peking University 1988-2002 Visiting Professor of Religious Studies; teaching in Mandarin Introduction to the History of the Study of Religion in the West Issues in the Comparative Study of Religion (graduate seminar) Zhejiang University Spring 2004 Visiting Professor of Religious Studies; teaching in Mandarin Fudan University Fall 2004 Visiting Professor of Religious Studies; teaching in Mandarin National University of Singapore 1990-93 Visiting Teaching Fellow (full-time; courses taught in English) Introduction to Chinese Philosophy Diane B. Obenchain, Page 2 Advanced Chinese Philosophy: Confucianism and Buddhism Small Group Tutorials in Chinese Philosophy Waseda University 1987-88 Resident Director of Exchange Program, Visiting Professor Kenyon College 1980-1993 Associate Professor 1988-93; Assistant Professor 1980-87 Chinese Religion in Literature and Art; Japanese Religion in Literature and Art; Confucius and Zhuangzi; Buddhist Texts (India, China, Japan); Modern Hindu Mystics; Spiritual Quests of 20th Century Women: India, China, Japan; Introduction to the Experience and Expression of Religion; Senior Seminar in Religion Spiritual Quests of 20th Century Women: China, Japan, West OFFICIAL Leave from Kenyon College (as a tenured member of the Kenyon Faculty): 1993-1994 Visiting Scholar, Institute of Southeast Asian Studies, Singapore 1990-1993 Teaching Fellow, Department of Philosophy, National University of Singapore 1989-1990 Research Fellow, Institute of East Asian Philosophies, Singapore 1988-1989 Visiting Professor, Philosophy, Peking University (sabbatical year, Kenyon College) 1987-1988 Resident Director, GLCA-ACM Japan Study, Waseda University (service to College) ACADEMIC HONORS AND AWARDS McGregor Fellowship, Calvin College, Summer 2006. Commendation Award and Prize for translating and editing Feng Youlan’s New Edition of the History of Chinese Philosophy, Vol. 7, from the Committee for the History of Chinese Philosophy and the Committee for Feng Youlan Research, Nov. 5, 2005, Peking University, Beijing, China. Harvard University Fellowships 1974-76 National Defense Foreign Language Fellowships: Harvard 1976-78; Stanford 1972-73 Stanford University Fellowships 1972-74 Summa cum laude, with Honors in Religion, Sigma Phi Scholastic Honors Society, Drew University 1970 GRANTS RECEIVED Calvin College Research Fellowship (CRF) for one course reduction, Fall 2007 $4,000 from Freeman Grant Funds to Asian Studies at Calvin College to fund student work on Small Dictionary for the Study of Religion in English and Chinese, funded also by The Henry Luce Foundation. Faculty Teaching Fellows, Calvin College, grant of $1500.00, Dec. 2006, for academic films for World Religions Visiting Professor Grant, United Board for Christian Higher Education in Asia, for teaching an intensive two-week course on “Restorative Justice and Its Spiritual Roots”, at the Institute for Christian and Cross-Cultural Research, Zhejiang University, Hangzhou, China, June 14-June 30, 2006. Small Dictionary for the Study of Religion in English and Chinese, $90,000.00 from The Henry Luce Foundation Visiting Professor Grants, United Board for Christian Higher Education in Asia, for teaching Religious Studies at Peking University, 1995-2002, Zhejiang University 2004 (Spring), and Fudan University 2004 (Fall). One-year Research Fellowship, Institute of East Asian Philosophies, Singapore 1989-90. Kenyon College Sabbatical Grant for research/teaching in People's Republic of China, 1988-89. National Endowment for the Humanities Summer Research Grant, 1986. Kenyon College Faculty Development Grants: 1984, 1985, 1987, 1988. Great Lakes Colleges Association Japan Studies Grant for study/travel in Japan, 1984. PH.D. DISSERTATION (HARVARD) Title: Ministers of the Moral Order: Innovations of the Early Zhou Kings, the Duke of Zhou, Zhongni and Ru Readers: Professor Benjamin I. Schwartz (History); Professor Wilfred Cantwell Smith (Chair, Study of Religion); Professor Tu Wei-ming (Chair, East Asian Languages Civilization) Précis: The translation of the Chinese term Ru into English as "Confucianism" is misleading. Ru, in Chinese, refers generally to 1) the study, teaching and transmission of the cumulative, oral-written record (wen) of the way of the ancient sage-kings and more specifically to 2) the cultivation of moral character to assist a Diane B. Obenchain, Page 3 leader in caring for the people, as the sage-kings did. Because 1) both types of activity were in practice long before Kong Zi (Confucius), 2) Kong Zi's instruction concerned both but primarily the second kind of activity, and 3) many more Ru have been engaged in the first activity and not the second, translating Ru as "Confucianism" is not most informative. Comprehension of the early meaning and use of Ru in the Warring States period (600-250 B.C.) offers greater access to the enduring value of the Ru legacy. LANGUAGE PROFICIENCIES Chinese: Professional-level fluency (able to lecture comfortably on philosophy, religion, other topics) 1974-2004; speaking, reading, writing Chinese since 1969. Classical: Excellent. Japanese: Fluency in everyday spoken Japanese 1984-88; courtesy level retained in speaking and listening comprehension: good reading comprehension. French: Fluency 1966-71; good reading level retained. German: Reading ability in "theological German"; examination passed for Ph.D. 1975. Sanskrit: One year academic study of Sanskrit. PUBLICATIONS I. BOOKS PUBLISHED God and Globalization: Theological Ethics in a Pluralistic World. Max L. Stackhouse, General Editor, with Peter Paris, Don Browning, and Diane B. Obenchain. Volume Three: Christ and the Dominions of Civilization., ed. by Max L. Stackhouse with Diane B. Obenchain. Trinity Press International, Harrisburg, PA., 2002. Feng Youlan [Fung Yu-lan]: Something Exists, Selected Papers of the International Research Seminar on the Thought of Feng Youlan, Journal of Chinese Philosophy, Volume 21, Nos. 3/4, September/December 1994, Diane B. Obenchain as special editor and translator for entire volume of collected essays by leading Chinese philosophers (475 pages). Introduction (115 pages) and Afterword (30 pages) by Diane B. Obenchain. Volume commemorates the philosophy of Feng Youlan, foremost Chinese philosopher of the twentieth century. Christian Engagement with People of Other Faith Traditions: A Reader, compiled by Diane B. Obenchain and formatted by Dale R Williams, printed by The Calvin Center for Christian Scholarship (CCCS) for Calvin College Faculty Workshop, sponsored by The Nagel Institute for World Christianity, The Teaching and Learning Network, and CCCS, with Mwenda Ntarangwi and Susan Felch, co-leaders, June 4-7, 2012, 207 pages. BOOKS IN PROGRESS A Small Dictionary for the Study of Religion in English and Chinese, Diane B. Obenchain, Project Director, Author and Editor and He Guanghu, Project Co-Director (Center for the Study of Christianity, Chinese Academy of Social Sciences), Translator and Editor. Funded by The Henry Luce Foundation with a $90,000.00. Estimated date of completion 2016. Introduction to the Study of
Recommended publications
  • A New Examination of Confucius' Rectification of Names

    A New Examination of Confucius' Rectification of Names

    Journal of chinese humanities � (���6) �47-�7� brill.com/joch A New Examination of Confucius’ Rectification of Names Cao Feng (曹峰) Professor of Philosophy, Renmin University, China [email protected] Translated by Brook Hefright Abstract Confucius’ explanation of the “rectification of names” is not necessarily related to the theories of “social status” and “names and actuality.” The reason scholars have inter- preted the rectification of names in the Analects in so many different ways is, to a large degree, due to assumptions about Confucius’ thinking by his successors, and based on the views on rectification of names among later generations. In the course of the devel- opment of thinking about names, scholars have augmented Confucius’ own explana- tion, gradually fleshing it out from an empty shell into a substantial edifice. The original meaning may have been very simple: Confucius did not wish to establish a standard system of names. Rather, he was simply the first person in history to realize the impor- tance of language in politics. As a politician, Confucius noticed and foresaw the influ- ence that the indeterminacy, ambiguity, and arbitrariness of names could have on politics. He discerned the political consequences when language could not accurately express meaning or when there was no way for people to accurately perceive it. He also recognized how names, as a way of clarifying right and wrong and establishing norms, could have a great effect on a society’s politics. Although Confucius noted that disunity in speech could lead to disunity in politics, he did not propose a solution.
  • Christian Women and the Making of a Modern Chinese Family: an Exploration of Nü Duo 女鐸, 1912–1951

    Christian Women and the Making of a Modern Chinese Family: an Exploration of Nü Duo 女鐸, 1912–1951

    Christian Women and the Making of a Modern Chinese Family: an Exploration of Nü duo 女鐸, 1912–1951 Zhou Yun A thesis submitted for the degree of Doctor of Philosophy of The Australian National University February 2019 © Copyright by Zhou Yun 2019 All Rights Reserved Except where otherwise acknowledged, this thesis is my own original work. Acknowledgements I would like to express my deep gratitude to my supervisor Dr. Benjamin Penny for his valuable suggestions and constant patience throughout my five years at The Australian National University (ANU). His invitation to study for a Doctorate at Australian Centre on China in the World (CIW) not only made this project possible but also kindled my academic pursuit of the history of Christianity. Coming from a research background of contemporary Christian movements among diaspora Chinese, I realise that an appreciation of the present cannot be fully achieved without a thorough study of the past. I was very grateful to be given the opportunity to research the Republican era and in particular the development of Christianity among Chinese women. I wish to thank my two co-advisers—Dr. Wei Shuge and Dr. Zhu Yujie—for their time and guidance. Shuge’s advice has been especially helpful in the development of my thesis. Her honest critiques and insightful suggestions demonstrated how to conduct conscientious scholarship. I would also like to extend my thanks to friends and colleagues who helped me with my research in various ways. Special thanks to Dr. Caroline Stevenson for her great proof reading skills and Dr. Paul Farrelly for his time in checking the revised parts of my thesis.
  • THEO5234 Chinese Christian Thinkers 中國基督教思想家

    THEO5234 Chinese Christian Thinkers 中國基督教思想家

    THEO 5234 Thurston THEO5234 Chinese Christian Thinkers 中國基督教思想家 BASIC INFORMATION THEO5234 Chinese Christian Thinkers Term 2: 11 January-24 April 2021 Language of Instruction: English Quota: 30 Teacher Naomi Elaine Thurston Office hours: by appointment [email protected] Time and Day Mode Classes start 13 Jan. 2021 Wednesday 9:30am-12:15pm Online teaching SHORT DESCRIPTION The present course focuses on prominent figures in the history of Chinese Christian thought in the 20th and early 21st centuries, exploring the ideas, literary expressions, and historical circumstances of Chinese Christian thinkers from a range of theological and ideological persuasions and walks of life. Lectures will focus on how Christian elites have responded to political and social changes in the turbulent decades of the past century, as well as on how individual writers have grappled with questions of Christian identity, Chinese culture, natural theology, Christian socialism and political dissent. COURSE OBJECTIVES AND FORMAT 1. Introduce students to some of the outstanding Chinese Christian thinkers of the last one hundred years 2. Investigate the development of Chinese Christian thought against the backdrop of historical change 3. Assess the implementation and wider influence of Chinese Christian thought in different spheres Session breakdown: 2 x 45-minute lectures + a 45-minute tutorial (class discussion) REQUIREMENTS: Students are expected to keep up with weekly readings (20-40 pages per week) posted online (BlackBoard) before the sessions, participate in tutorial discussions, and submit their work on time (see class schedule below). Grade deductions will be made for work that is handed in late in fairness to students who submit their assignments on time.
  • Feng Youlan's Interpretation of Western Philosophy

    Feng Youlan's Interpretation of Western Philosophy

    ASIANetwork Exchange | Fall 2014 | volume 22 | 1 Feng Youlan’s Interpretation of Western Philosophy: A Critical Examination from the Perspective of Metaphysical Methodology Derong Chen Abstract: This paper concentrates on Feng’s interpretation of Western philosophy from the perspective of metaphysical methodology and aims to display a limited observation of Feng’s interpretation of Western philosophy through the window of metaphysical methodology. Based on a brief review of the recent studies of Feng Youlan and Western philoso- phy, this paper analyzes the progress and insufficient aspects in current studies on this issue and particularly clarifies what are the metaphysics and metaphysical methods in the context of Feng Youlan’s philosophy. In clarifying Feng’s interpreta- tion of Western philosophy from the perspective of methodology, this paper further critically analyzes Feng’s positive metaphysical methods and negative metaphysical methods, and assumes that Feng’s negative metaphysical methods essentially is a kind of attitude towards metaphysics but neither a kind of metaphysics nor a kind of metaphysical methods. Instead of characterizing metaphysical methods as positive and negative as Feng did, this paper suggests an alternative division of metaphysical methods: direct and indirect methods of dealing with metaphysical issues. Keywords Feng Youlan; metaphysics; metaphysical methods; Western philosophy; negative metaphysics In the twentieth century, Feng Youlan was one of the Chinese intellectuals most deeply Derong Chen is a Sessional involved in the dialogue and interaction between Chinese and Western philosophies. In Lecturer II at the University of addition to studying Western philosophy at Columbia University, he systematically con- Toronto Mississauga. ducted research on Western philosophy, specifically the philosophy of life.
  • Identity Tensions Among Chinese Intellectual Christians a Pa

    Identity Tensions Among Chinese Intellectual Christians a Pa

    “Who Am I”: Identity Tensions Among Chinese Intellectual Christians A paper was presented at the annual meeting of the Association for the Sociology of Religion, San Francisco, California, August 14, 2004 Jianbo Huang Chinese Academy of Social Sciences Building 6, 27 Zhongguancun South Street Haidian, Beijing PR China 8610—88218477 [email protected] Since the Reform and Opening Up policy was implemented in 1978, a so-called tide of “Christianity Fever” has swept across the intellectual and academic circle. The concern and zeal they have for Christianity are reflected in the research, comments and translation of its history, theories, doctrines and persons, as well as stimulating the formation of the openness of recognizing Christianity afresh (or correctly). In this rising tide of Christianity in China, some intellectuals have accepted the “cross” and entered the hall of Christian belief including university students, teachers, writers, painters, scholars and scientists. Some overseas Chinese students had converted even earlier (Li, 1996). Obviously, Christianity has a special attraction for them. They were attracted by the doctrines and teachings, and /or personal eXposure to Christian fellowships, then converted and were baptized. Looking back on the beginning of the 20th century, it was also the intellectuals who started a vigorous “anti-Christian movement”, taking the chance of the May Fourth Movement in 1919 and the New Culture Movement, holding up the banners of “Mr. D” (democracy) and “Mr. S” (science). Generally speaking, they wanted to thrust Christianity aside because they assumed that religion equals superstition and was incompatible with science. They reasoned that science was a necessity if the life of the Chinese people was to be improved and China’s international status be promoted (Li, 1994:195-222).
  • Culture Report Eunic Yearbook 2011 Culture Report Eunic Yearbook 2011

    Culture Report Eunic Yearbook 2011 Culture Report Eunic Yearbook 2011

    CULTURE REPORT EUNIC YEARBOOK 2011 CULTURE REPORT EUNIC YEARBOOK 2011 Cultural relations are the glue that holds alliances together. The geopolitics of the 21st century mean we need to see a revival of cultural diplomacy. China and India are already expanding their external cultural policies. Despite Europe‘s huge cultural diversity, the EU has still not developed an adequate cultural strategy for its foreign policy. The establishment of the European External Action Service (EEAS) provides an opportunity to tighten up and co-ordinate the EU‘s existing cultural foreign policy. In this edition of the Culture Report, 30 authors from 20 different countries examine what this all means. Foreword: Crisis and new awakenings by Sebastian Körber 4 CHAPTER 1: EXTERNAL PERSPECTIVES A Brave New World - Globalisation as Europe’s touchstone by Yang Lian 8 All talk and no action by Mai’a K. Davis Cross 20 Art at the heart of mainstream entertainment – an interview by Regis Debray with Frédéric Martel 28 Seizing the day by André Azoulay 38 The cultural revolution by Reem Kassem 45 A gateway to two worlds by Julie Chénot 48 Welcome to the real world by André Lemos 54 A union of double standards by Mahir Namur 60 2 Contents Moving the chairs in the global boardroom by Rajeef Balasubramanyam 64 Europe‘s forgotten fringes by Jurko Prochasko 70 Peeking through the open window by Hela Kamarou 78 CHAPTER 2: EUROPE IN THE WORLD THE WORLD IN EUROPE Now is the time by Robert Palmer 86 Common spaces by Gerhard Sabathil 96 A necessity, not a luxury by Marietje Schaake
  • Introduction: Five Trends in Confucian Studies

    Introduction: Five Trends in Confucian Studies

    1 INTRODUCTION: FIVE TRENDS IN CONFUCIAN STUDIES John Zijiang Ding For over a decade, Confucian studies have gone through several evolutions and developments. From 2010 to today, this area has delivered a number of the fine scholars. This special issue of JET will examine the works of those Confucian scholars who have advanced significantly in the last few years in certain genres, and also share our thoughts on where certain tendencies are heading in the near future. For this purpose, we will analyze and compare five current trends in Confucian studies: global-contextualism, Asian-modernism, Asian-Americanism，multi-comparativism, and classical-textualism. We will offer an overview of these five trends revealing how each of them comprise a significant movement in Confucian studies. In addressing each, we will provide certain theoretical critiques and the responses to those critiques. The main thrust of this issue is to examine the similarities and differences among (between) those scholarly inquiries as well as to justify those research programs which are debatable, controversial and even confusing. I. Confucian Studies Based on Global-Contextualism Generally, contextualism means that any system of claims, values, and activities cannot be understood outside of the real cultural context in which they occur. For many scholars, to understand the philosophical background of contextualism is very helpful in exploring the real meanings of these crucial concepts in Confucianism. A modern practice of classical Confucianism requires a contextualist interpretation of the world. As virtue, consequent or normative ethics, Confucianism should be contextualized, globalized, and developed as the modern way of thinking emphasizing rationality and practice over traditional considerations.
  • Beijing Subway Map

    Beijing Subway Map

    Beijing Subway Map Ming Tombs North Changping Line Changping Xishankou 十三陵景区 昌平西山口 Changping Beishaowa 昌平 北邵洼 Changping Dongguan 昌平东关 Nanshao南邵 Daoxianghulu Yongfeng Shahe University Park Line 5 稻香湖路 永丰 沙河高教园 Bei'anhe Tiantongyuan North Nanfaxin Shimen Shunyi Line 16 北安河 Tundian Shahe沙河 天通苑北 南法信 石门 顺义 Wenyanglu Yongfeng South Fengbo 温阳路 屯佃 俸伯 Line 15 永丰南 Gonghuacheng Line 8 巩华城 Houshayu后沙峪 Xibeiwang西北旺 Yuzhilu Pingxifu Tiantongyuan 育知路 平西府 天通苑 Zhuxinzhuang Hualikan花梨坎 马连洼 朱辛庄 Malianwa Huilongguan Dongdajie Tiantongyuan South Life Science Park 回龙观东大街 China International Exhibition Center Huilongguan 天通苑南 Nongda'nanlu农大南路 生命科学园 Longze Line 13 Line 14 国展 龙泽 回龙观 Lishuiqiao Sunhe Huoying霍营 立水桥 Shan’gezhuang Terminal 2 Terminal 3 Xi’erqi西二旗 善各庄 孙河 T2航站楼 T3航站楼 Anheqiao North Line 4 Yuxin育新 Lishuiqiao South 安河桥北 Qinghe 立水桥南 Maquanying Beigongmen Yuanmingyuan Park Beiyuan Xiyuan 清河 Xixiaokou西小口 Beiyuanlu North 马泉营 北宫门 西苑 圆明园 South Gate of 北苑 Laiguangying来广营 Zhiwuyuan Shangdi Yongtaizhuang永泰庄 Forest Park 北苑路北 Cuigezhuang 植物园 上地 Lincuiqiao林萃桥 森林公园南门 Datunlu East Xiangshan East Gate of Peking University Qinghuadongluxikou Wangjing West Donghuqu东湖渠 崔各庄 香山 北京大学东门 清华东路西口 Anlilu安立路 大屯路东 Chapeng 望京西 Wan’an 茶棚 Western Suburban Line 万安 Zhongguancun Wudaokou Liudaokou Beishatan Olympic Green Guanzhuang Wangjing Wangjing East 中关村 五道口 六道口 北沙滩 奥林匹克公园 关庄 望京 望京东 Yiheyuanximen Line 15 Huixinxijie Beikou Olympic Sports Center 惠新西街北口 Futong阜通 颐和园西门 Haidian Huangzhuang Zhichunlu 奥体中心 Huixinxijie Nankou Shaoyaoju 海淀黄庄 知春路 惠新西街南口 芍药居 Beitucheng Wangjing South望京南 北土城
  • Postmodernism and Classical Chinese Philosophy

    Postmodernism and Classical Chinese Philosophy

    Cultural and Religious Studies, March 2016, Vol. 4, No. 3, 194-203 doi: 10.17265/2328-2177/2016.03.005 D DAVID PUBLISHING Postmodernism and Classical Chinese Philosophy Yong-Kang Wei University of Texas (RGV), Texas, USA While over two thousand years apart, Western postmodernism and ancient Chinese philosophy share some extraordinary similarities, especially epistemology wise. For example, they both recognize the role of language in constructing, and limiting, knowledge and reality. This is because thinkers of different cultures and geographical regions, and of different historical periods, can possibly come up with similar philosophical conclusions when addressing what is commonly known as the “human condition”. The paper will discuss, in general terms, some of the philosophical similarities between postmodernism and classical Chinese philosophy; it will also take a close look at three concepts in Chinese philosophy that register strong affinity with Western postmodernism: namely, change, dialectic, and relativism. Keywords: postmodernism, modernism, classical Chinese philosophy Introduction Postmodernism, as a philosophical concept, was first introduced in China by Fredric R. Jameson in 1985, when he was lecturing on “postmodernism” and “cultural theory” at Peking University (Wang, 2008). So readers may immediately sense a chronological incongruity between postmodernism and classical Chinese philosophy. However, it is quite possible, I would argue, that thinkers of different cultures and geographical regions, and of different historical periods, can come up with similar conclusions when addressing what is commonly known as the “human condition”. For example, Confucius’ “己所不欲，勿施于人” (Don’t do things to others that you don’t want done to yourself) is echoed, almost identically, in the Christian Bible, and Protagoras’ (490-420 B.C.) paradox rings very similar to the “two-argument” theory (两可论) of Deng Xi1 (邓 析, 545-501 B.C.), a Chinese philosopher of the Spring and Autumn Period.
  • Cultural Diplomacy and Conflict Resolution

    Cultural Diplomacy and Conflict Resolution

    Cultural Diplomacy and Conflict Resolution Introduction In his poem, The Second Coming (1919), William Butler Yeats captured the moment we are now experiencing: Mere anarchy is loosed upon the world, The blood-dimmed tide is loosed, and everywhere The ceremony of innocence is drowned; The best lack all conviction, while the worst Are full of passionate intensity. As we see the deterioration of the institutions created and fostered after the Second World War to create a climate in which peace and prosperity could flourish in Europe and beyond, it is important to understand the role played by diplomacy in securing the stability and strengthening the shared values of freedom and democracy that have marked this era for the nations of the world. It is most instructive to read the Inaugural Address of President John F. Kennedy, in which he encouraged Americans not only to do good things for their own country, but to do good things in the world. The creation of the Peace Corps is an example of the kind of spirit that put young American volunteers into some of the poorest nations in an effort to improve the standard of living for people around the globe. We knew we were leaders; we knew that we had many political and economic and social advantages. There was an impetus to share this wealth. Generosity, not greed, was the motivation of that generation. Of course, this did not begin with Kennedy. It was preceded by the Marshall Plan, one of the only times in history that the conqueror decided to rebuild the country of the vanquished foe.
  • Shanghai, China Overview Introduction

    Shanghai, China Overview Introduction

    Shanghai, China Overview Introduction The name Shanghai still conjures images of romance, mystery and adventure, but for decades it was an austere backwater. After the success of Mao Zedong's communist revolution in 1949, the authorities clamped down hard on Shanghai, castigating China's second city for its prewar status as a playground of gangsters and colonial adventurers. And so it was. In its heyday, the 1920s and '30s, cosmopolitan Shanghai was a dynamic melting pot for people, ideas and money from all over the planet. Business boomed, fortunes were made, and everything seemed possible. It was a time of breakneck industrial progress, swaggering confidence and smoky jazz venues. Thanks to economic reforms implemented in the 1980s by Deng Xiaoping, Shanghai's commercial potential has reemerged and is flourishing again. Stand today on the historic Bund and look across the Huangpu River. The soaring 1,614-ft/492-m Shanghai World Financial Center tower looms over the ambitious skyline of the Pudong financial district. Alongside it are other key landmarks: the glittering, 88- story Jinmao Building; the rocket-shaped Oriental Pearl TV Tower; and the Shanghai Stock Exchange. The 128-story Shanghai Tower is the tallest building in China (and, after the Burj Khalifa in Dubai, the second-tallest in the world). Glass-and-steel skyscrapers reach for the clouds, Mercedes sedans cruise the neon-lit streets, luxury- brand boutiques stock all the stylish trappings available in New York, and the restaurant, bar and clubbing scene pulsates with an energy all its own. Perhaps more than any other city in Asia, Shanghai has the confidence and sheer determination to forge a glittering future as one of the world's most important commercial centers.
  • China Study Journal

    China Study Journal

    CHINA STUDY JOURNAL CHINA DESK Churches Together in Britain and Ireland churches. ìogether IN BRITAIN ANO IREIAND® China Study Journal Spring/Summer 2011 Editorial Address: China Desk, Churches Together in Britain and Ireland, 39 Eccleston Square, London SW1V 1BX Email: [email protected] ISSN 0956-4314 Cover: Nial Smith Design, from: Shen Zhou (1427-1509), Poet on a Mountain Top, Ming Dynasty (1368-1644). Album leaf mounted as a hand scroll, ink and water colour on paper, silk mount, image 15 Vi x 23 % inches (38.74 x 60.33cm). © The Nelson-Arkins Museum of Art, Kansas City, Missouri. Purchase: Nelson Trust, 46-51/2. Photograph by Robert Newcombe. Layout by raspberryhmac - www.raspberryhmac.co.uk Contents Section I Articles 5 CASS work group Report on an in-house survey of Chinese 7 Christianity Caroline Fielder Meeting social need through charity: religious 27 contributions in China A new exploration of religious participation in 53 social services - a project research report on the Liaoning Province Catholic Social Service Center Gao Shining & He Guanghu The Central Problem of Christianity in Today's 71 China and some Proposed Solutions Section II Documentation 89 Managing Editor: Lawrence Braschi Translators: Caroline Fielder, Lawrence Braschi Abbreviations ANS : Amity News Service (HK) CASS : Chinese Academy of Social Sciences (Beijing) CCBC : Chinese Catholic Bishops' Conference CCC : China Christian Council CCPA : Chinese Catholic Patriodc Association CM : China Muslim (Journal) CPPCC : Chinese People's Consultative Conference FY : Fa Yin (Journal of the Chinese Buddhist Assoc.) SCMP : South China Morning Post(HK) SE : Sunday Examiner (HK) TF : Tian Feng (Journal of the China Christian Council) TSPM : Three-Self Patriotic Movement UCAN : Union of Catholic Asian News ZENIT : Catholic News Agency ZGDJ : China Taoism (Journal) ZGTZJ : Catholic Church in China (Journal of Chinese Catholic Church) Note: the term lianghui is used in this journal to refer to the joint committees of the TSPM and CCC.